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Home , Book of Ruth

The Book of as an Exemplar for Faith Communities C. Long

From beginning to end, captures the time, the author of Ruth paints a picture of a time when the attention of the reader.1 Though a story of the ebb and flow covenant was lived out and society worked as God intended. of ancient human existence—famine and death, gleaning and This setting, combined with heavy covenantal language,7 has feasting—the story and the character of Ruth have transcended led many to see Ruth as the supreme example of covenant these ordinary occurrences. Ruth contains many elements living: “When Israel raises the question about the meaning and that make for good story—tragedy, conflict, romance, and practice of covenant, she need only consider the interaction redemption to name a few. This gripping story causes “the of and Ruth, the concern of , and the somewhat emotions of the reader to fluctuate between hope and despair negative stance of the unnamed redeemer.”8 The story holds until the very end when what began with multiple tragedies up Naomi, Ruth, and Boaz as the ideal for which the comes to a triumphant and happy conclusion.”2 Perhaps the should strive. evocative nature of the story contributes to the vastly different While exploring the dynamic of the relationship between uses of this book and the character of Ruth. Dante calls her Ruth and Boaz, the author also sets up their treatment of the “gleaner-maid, meek ancestress” of one another as a witness to what God ; Bunyan casts her as Christina’s desires in all relationships. Ruth cannot youthful companion Mercy; and Milton Neither ’s nor the be confined to a love story only. Rather, uses Ruth as the paradigm for a virtuous near kinsman’s actions are it is the story of hesed—of covenantal young lady.3 Indeed, the wrong; they are simply not loyalty among people. While so much continues to be one of the most beloved equal to the extraordinary of the concerns itself among the OT scriptures. In four short demands of hesed. with God’s call to holiness, including chapters, the author draws the reader holiness as a pattern of distinction from into the ancient Israelite experience and surrounding peoples, the book of Ruth tells a delightful story of faithfulness and redemption. When instead hones in on the message of hesed. Rabbi Ze’ira states, compared with OT literature containing harsh denunciations “This scroll is not concerned with either purity or defilement, and warnings for the Israelites regarding their conduct, Ruth’s either prohibition or permission. Why, then was it written? To simple tale describing a time when Israelite society functioned teach you of a magnificent reward to those who practice and as God intended is refreshing.4 dispense hesed.” 9 Similarly, Israel Bettan characterizes Ruth Ruth continues to challenge the faith community by as “little concerned with what is clean and unclean, what is holding her up as a model to be emulated. Ruth’s life, faith, permitted or forbidden. It describes customs and practices, but and faithfulness are the standard to which believers should with no attempt to confirm or deny their validity.”10 Instead compare themselves. Ruth has become more than a mere figure of focusing on these customs, the author of Ruth chooses in Israelite history. She displays characteristics that epitomize to explore the real application of these holiness laws—“the a strong, faithful, God-fearing woman. Moreover, while living religion of love” that “exalts the magnanimous spirit.”11 Indeed, in a patriarchal society, Ruth vividly embodies someone who the story of Ruth shows how one of the least of the Israelite wants to contribute to the community despite obstacles and community, one who was not even an Israelite by birth, could social mores. The book confronts nationalism, racism, bigotry, through her faithfulness play a part in bringing about David, prejudices, and misogyny. As such, it still has much to teach our and thereby join David as a hero of the faith. faith communities. To such ends, this article will focus on the Though the author exemplifies the characters of Ruth and nature of Ruth as an example of faithfulness and acceptance.5 Boaz as models of faithful living, he or she also sets up foils to these two. Orpah is not impugned for her choice to return Hesed6—the foundation of community home, yet she does not display the same remarkable character On the surface, Ruth appears to be a simple historical that Ruth does. Orpah does the expected in such a situation. narrative about days gone by. However, closer study reveals In the same way, the unnamed near redeemer is not overtly rich theological application. The story is set in the time of the critiqued, but Boaz’s actions are heralded as the appropriate Judges (:1)—a distressing stretch of Israelite history to be standard. Neither Orpah’s nor the near kinsman’s actions are sure. Over and over again, Judges portrays startling examples wrong; they are simply not equal to the extraordinary demands of individuals and the people of Israel as a whole disregarding of hesed. Again, the author focuses on proper conduct yet the covenant by their treatment of each other and of God. makes it clear that matters such as caring for widows and Judges concludes with the worst of these accounts—a woman keeping a family’s lineage intact are applications of hesed. is raped, cut into twelve pieces, and civil war ensues (chs. 19– As we read, we see the way in which creation should work— 21). Despite the abuses and injustices so prevalent during this according to hesed. By using a positive example of hesed, the

14 • Priscilla Papers ◆ Vol. 28, No. 4 ◆ Autumn 2014 author displays the impact of right living and the blessings that Other examples could be cited to suggest a call to follow from it. The characters are commended and rewarded disassociation with foreign peoples.14 Nevertheless, early on for a lifestyle that takes one another’s wellbeing into account, in the history of Israel there is a general acceptance of foreign setting the example for all who come after them and take the nations. Moses marries a Midianite and a Cushite (Num 12:1). message of Ruth to heart. Bettan summarizes, “[Ruth] teaches Solomon has many foreign wives (1 Kgs 11:1–3). Granted, both us of the great merit that inheres in the performance of kindly men are critiqued for these relationships, yet this critique is deeds. In other words, the law of kindness, which transcends later, implying that perhaps early on in Israelite history there national boundaries and makes all [humanity] kin, is the all had been more acceptance than many of the narratives and the embracing theme of the Book of Ruth.”12 Indeed, the most laws permit. “The farther we move away from the historical indicting aspect of Ruth is that true love, kindness and loyalty situation the more rigid a picture appears, which shows that were displayed by a foreigner and by a woman. Though the the laws gradually became idealized and unrealistic.”15 story is entertaining and enjoyable, it is more than a mere As the destruction of Jerusalem draws near and continuing moral tale to be told around the dinner table. Ruth provides after the Babylonian exile, the prophets clearly voice their edification, instruction and a challenge to the Israelites in what opposition to anything foreign, especially the gods and idols it means to reflect the hesed of their God. that the Israelites had been serving. Rendtorff suggests that this denunciation is in the context of Israel’s struggle for Hesed as a response to national and gender bias identity (religious and national) and survival.16 While some of The import of hesed in Ruth can also be extended to bigotry the law codes allow for care of foreigners, such a concept is in various forms. That is, the book functioned as a positive not seen in much of the post-exilic literature. It is out of this example for the community of Israel, displaying how they opposition that and command the Israelites. should live in faithfulness to outsiders in addition to one Clearly the pain of the exile, which had resulted from foreign another. In such a light, Ruth takes on a polemical tone that influence and , affects the way in which they approach chastises the Israelites for their chauvinism and provides an the surrounding nations. The religious identity of the Israelites alternative to the nationalistic views expressed in the books of is no longer centered on the land but in strict adherence to Ezra and Nehemiah. Thus the author may have had an implicit the . Rendtorff characterizes the content of Ezra to agenda to balance a radical understanding of holiness and be dominated by the idea of separation and even, at times, nationalism with inclusion. As such, Ruth becomes protest hostility towards foreigners.17 Since had been faithful literature. and restored them to the land, the remnant could no longer live If one accepts a post-exilic date, Ruth can be viewed as like those before the exile. They could not worship other gods a statement against the nationalism that arose in the post- or practice customs found in pagan nations. In addition, Ezra exilic period, especially in the form of prohibiting mixed 10:10–11 calls for the divorce of all wives of foreign descent: marriages. By the time of Ezra-Nehemiah, the Israelites were being commanded to disassociate completely from foreigners, Then Ezra the priest stood up and said to them, especially foreign wives. The OT presents precious few positive “You have trespassed and married foreign comments about foreigners; in fact, various OT texts show women, and so increased the guilt of Israel. hostility towards the foreigner.13 Now make confession to the Lord the God Various other narratives also speak out strongly against of your ancestors, and do his will; separate association with the foreigner. When giving the Covenant Code, yourselves from the peoples of the land and God promises he will go before them to wipe out the Amorites, from the foreign wives.” (NRSV) Hittites, Perizzites, Canaanites, Hivvites and Jebusites (Exod 22:23) so that they will not cause Israel to sin. The foreigners Nehemiah echoes this command in 13:3: “When the are to be conquered and killed, with no allowance for their people heard the law, they separated from Israel all those of presence or influence among the Israelites. Joshua implores foreign descent” (NRSV). The tone of Ezra-Nehemiah and the the people to help fulfill this promise by completely wiping out connection with the reading of the laws suggest an attempt the nations from the land of Canaan. The writer goes on to to vilify the surrounding nations by hailing Israelite religion say that Joshua actually accomplished this extermination (Josh and life as supreme. Nehemiah paints a picture of disgust 11:12–14), but we find that various people remaining in the regarding foreign nations. Those nations could not speak land. Though the command of God concerning dispossessing the “language of ,” and as a result neither could their the Canaanites is clearly stated, it is not completely carried out. children (Neh 13:23–24); Solomon is berated for marrying Judg 19, for example, depicts a man unwilling to enter Jebus foreign women, and these women are blamed for his sins (future Jerusalem) because it is a Jebusite city. He states in v. (Neh 13:26); and the marriage to foreign women is considered 12, “We will not turn aside into a city of foreigners, who do a great evil and treachery against God (Neh 13:27). More is not belong to the people of Israel; but we will continue on to going on with these divorces and separations than avoiding Gibeah” (NRSV). social pollution; the writers do not allow for the possibility

Priscilla Papers ◆ Vol. 28, No. 4 ◆ Autumn 2014 • 15 of conversion of foreign wives, and any mingling with them theophanies, key religious leaders or military triumphs. Yet is considered sinful and inappropriate for a covenant people. close analysis of the themes of the book show that the story Thus, it has been proposed that the Book of Ruth was of Ruth can still speak to the modern reader. We see the tale written out of this context. The author depicts Ruth as a unfold before us and, like the original reader, are drawn into foreigner who makes a conversion to Israelite culture and this tale in which various tragedies and setbacks are eventually religion: “Your people will be my people, and your God my overcome. We see how the presence of God, though seemingly God” (Ruth 1:16b). This statement implies a full-fledged distant and inactive, nonetheless has a hand in the positive conversion.18 It should be noted, outcome. In Esther—another book however, that Ruth is depicted as a often cited to show the providence Moabite and not an actual Israelite The story of Ruth and Naomi of God—the author chooses to even toward the end of the book (Ruth can be seen together with other portray God as completely absent 4:5, 10). Thus, the argument runs that stories of the empowerment and in name but present in the lives Ruth is a protest—albeit a subtle one— liberation of OT women—such of the characters. The author of against stringent nationalism, based as Deborah, Rahab, Esther and Ruth chooses to be less subtle on Ruth’s acceptance into Israelite . since he or she does mention society and on the subtle reminder God’s name and intervention. A that David’s great-grandmother was a constant stream of blessings and Moabite.19 invocations spoken in the name of The inclusive understanding of the role of foreigners God, as well as Naomi’s complaint against him, pervade the among the Israelites found in Ruth stands in tension with story and create the impression that God is as much an actual Ezra’s rejection of foreigners. Ruth in particular displays the character as Naomi or Boaz.23 This concept of divine nearness ability for Israelites to live with, worship with, and marry is heightened by God’s faithfulness in answering every prayer foreigners while still maintaining their set-apart status before offered up to him.24 The very words of the characters express Yahweh. Though Ruth is a Moabite who should be shunned an understanding of how God is present, though invisible, and both from marriage and from worship (according to Ezra), is expected to work out his will among his people. she is chosen by the author to exemplify unselfish devotion However, God’s providence must be seen in light of the that should mark the Israelite people. actions and responses of the characters—human protagonists The story of Ruth and Naomi can be seen together with still lead the charge for redemption: “God is present and other stories of the empowerment and liberation of OT active in the Ruth story especially in the way in which people women—such as Deborah, Rahab, Esther and Tamar. Many behave toward one another.”25 The correspondence of divine scholars see Ruth in a liberation and feminist light and as a and human action can be seen through many examples. Boaz “reaction to the limitations of patriarchal society.”20 The story wishes that Ruth would find refuge under God’s wings, but he is set in ancient Israel—a patriarchal culture that would, at is the one who ultimately provides for her (2:12, 3:9). Naomi times, consider women to be property. Divorced women complains that Yahweh has brought her home “empty,” but and widows would often have a difficulty surviving, much Boaz cannot send Ruth back to her “empty” (1:21, 3:17). Naomi less thriving. Thus, the two female protagonists represent, charges Yahweh with the responsibility of finding security “A daring model of a woman who acts decisively to create a for her daughters-in-law, but Ruth brings forth the plan to future for herself in a patriarchal social context where no good accomplish it (1:9, 3:1). Yahweh is blessed for maintaining future was on offer for her.”21 To accomplish their successful hesed, yet Ruth clearly displays that characteristic as well future, Ruth and Naomi must carefully plan and execute their (2:20, 3:10). Clearly, God works through these protagonists plan in light of their society. A stigma already surrounds to bring about restoration. Circumstances may be out of Ruth based on her status as a foreign, widowed woman, and a our control—famine, death and unwillingness on the part of rejection by a leading man in the society would only deepen others to redeem or affirm us. Yet when the people of God her dishonored status. In addition, she would lose any hope live in faithfulness to one another, redemption does occur, just of future acceptance or provision. Indeed, “The story of as God intends. The reader is reminded that hesed is the key Ruth is about the careful negotiation between a vulnerable element that makes up the moral order.26 God sets the example outsider woman and a man of substance in the community, of faithfulness and expects the creation to do the same. Indeed, a negotiation that has to do with honor and shame, but God’s purpose for humanity and God’s providence over this that is also self-consciousness about economic issues in the world can be seen and celebrated through the actions of the exchange.”22 characters throughout the book of Ruth. The story of Ruth also sets up a model of inclusiveness, Theological implications especially in regard to ethnicity. Ruth is depicted as a Moabite The story of Ruth is different from many of the other and not an actual Israelite even up to the end of the book. For theological texts in the OT. The story does not include angels, the original readers, every use of the word “Moabite” would

16 • Priscilla Papers ◆ Vol. 28, No. 4 ◆ Autumn 2014 cause a pang of and hostility towards the character of 8. John Craghan, Esther, Judith, Tobit, Jonah, Ruth (OT Message 16; Ruth. Nevertheless, as a result of her declaration and desire Wilmington: Michael Glazier, 1982), 201. to follow Naomi, Ruth eventually marries Boaz and becomes 9. Ruth Rabba, 2:15. 10. Israel Bettan, The Five Scrolls (Cincinnati: Union of American included in the nation of Israel, even the lineage of David. Hebrew Congregations, 1950), 49. Indeed, “The story of Ruth and Naomi is a tale of human 11. Bettan, Five Scrolls, 49. kindness and devotion transcending the limits of national- 12. Bettan, Five Scrolls, 53. or self-interest.”27 According to conventional wisdom, Ruth 13. Various laws display the poor treatment of the foreigner: Exod should have followed Orpah’s example and returned home to 12:43 prohibits the foreigner from eating the Passover, and Lev 22:24–25 will not allow sacrifices to be made to Yahweh if the animal has been her own people, where she would be cared for and accepted. received from a foreigner. It is prohibited to charge interest on a loan She chooses instead to support Naomi—and through Naomi, made to an Israelite but permitted to charge a foreigner interest (Deut Yahweh. She chooses the possibility of being ostracized 23:20). In the Year of Jubilee, Israelite debts are required to be released, because of her nationality, relegated to a second-class citizen but not debts of a foreigner to an Israelite (Deut 15:1–3). The foreigner because of her gender, and ignored because of her widowed is not allowed to enter into the temple; Ezek 44:6–9 comes out strongly state. Ruth’s faithful choice leads to redemption for herself and against this, calling it an abomination (tow‘ebah). In contrast, material such as Jonah and certain legal texts affirm the significance and rights for Naomi’s line. “The fact that redemption and restoration are of foreigners. bestowed on this seeming outsider highlights for us the equal 14. According to Gen 19, the beginning of the foreign nations of status of all people in God’s eyes. The riches of the kingdom and Amon stemm from an incestuous relationship between and his of God are available to all who call upon the Lord’s n am e .” 28 daughters. The forefather of the nation of comes from Esau (Gen In spite of gender, ethnicity or any other quality that divides 25:30, 36:1, 8) who is portrayed as far less savvy than his brother Jacob, forefather of the Israelites. humanity, God still pours out grace upon all humanity, often 15. Moshe Weinfeld, “The Ban on the Canaanites in the Biblical through the work of the church in this world. Ruth clearly Codes and its Historical Development,” in History and Traditions of portrays the “Abiding story of humans who yearn to contribute Early Israel: Studies Presented to Eduard Nielsen (ed. André Lemaire and to the community in the face of all obstacles.”29 Ruth’s character Benedikt Otzen; Leiden: Brill, 1993), 159. provides an example of a resourceful woman who seeks the 16. Rolf Rendtorff, “The Ger in the Priestly Laws of the Pentateuch,” restoration of the various people in her life. Ruth challenges each in Ethnicity and the (ed. Mark G. Brett; Leiden: Brill, 1996), 87. 17. Rendtorff, “The Ger,” 86–87. of us to see where the hesed of God is breaking in, sometimes in 18. Levenson sees these words from Ruth possibly as an echo of a unexpected places and people. More than that, Ruth paints the liturgy of naturalization. Jon D. Levenson, “The Universal Horizon of picture of the way community should be—filled with faithful Biblical Particularism,” in Ethnicity and the Bible, 162. people serving and caring for each other as God redeems our 19. Certain other post-exilic texts allow for such a universalistic hopelessness and futility to produce everlasting results. approach to humanity. For example, Isa 56:3, 6–7 allows for the joining together of foreigners with Yahweh and even promises their presence on Notes the holy mountain and in the temple. 20. Craghan, Esther, 198. See also Phyllis Trible, Texts of Terror: 1. In an effort to distinguish the book and the person, the book of Literary-Feminist Readings of Biblical Narratives (Philadelphia: Fortress, Ruth will be italicized and the person Ruth will be normal font. 1984); Danna Nolan Fewell, “Ruth” in The Women’s Bible Commentary 2. Josiah Derby, “A Problem in the Book of Ruth,” JBQ 22 (1994): 185. (eds. Carol Newsom and Sharon Ringe; Louisville: John Knox, 1992). 3. Edward Campbell Jr., Ruth (AB 7; New York: Doubleday, 1975), 3. 21. Walter Brueggemann, An Introduction to the 4. See Gary N. Knoppers, Two Nations Under God: The (Louisville: Westminster John Knox, 2003), 321. Deuteronomistic History of Solomon and the Dual Monarchies 22. Brueggemann, Introduction, 321. (HSM 52–53; Atlanta: Scholars, 1993) and Klaus Koch, The Prophets 23. Robert L. Hubbard Jr., The Book of Ruth (NICOT; Grand Rapids: (Philadelphia: Fortress, 1982). Eerdmans, 1988), 69. 5. A few caveats should be made as this task is undertaken. First, 24. The prayers and answers are in 1:8–9; 2:12, 19–20; 3:10; 4:11–12, 14; we should not assume a single purpose to this literature. Such an cf. Hubbard, Book of Ruth, 70. assumption does not do justice to the rich content that connects so 25. Campbell, Ruth, 29. many levels of meaning. The major understandings of Ruth are as 26. Hubbard, Book of Ruth, 68. follows: to maintain Israelite customs and encourage legal duties, to 27. Phyllis Trible, ABD 5:842. integrate law and daily life, to legitimate David and his monarchy, to 28. Greg A. King, “Between Text and Sermon: :1–13,” Int 52, no. tell a good story, to encourage proselytes, to promote universalism 2 (April 1998): 184. over against nationalism, to elevate the virtues of friendship and 29. Craghan, Esther, 198. loyalty, to preserve women’s traditions, and to witness God at work. Second, since the dating and authorship are uncertain, the attempt to appropriate the text to a specific time and setting seems tenuous. 6. Consensus regarding a translation for the Hebrew word hesed is SAMUEL C. LONG is a PhD student at Asbury elusive. Kindness, steadfast love, and covenant faithfulness combine to Theological Seminary in the dissertation define the idea behind the word. D. A. Baer and R. P. Gordon, NIDOTTE phase of his work. His area of study is Old 2:211–18, note that hesed has a “strongly relational aspect that is essential Testament theology and religion. Samuel is to any proper definition.” also a husband, father of two, and minister at 7. E.g., hesed “loyalty,” “redeemer,” nahalah “inheritance,” qanah Athens Christian Church in Lexington, KY. “purchase.”

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